Even if it were admitted that the Pradhâna is established by Inference,
the Sânkhya theory could not be accepted for the reason that the
Pradhâna is without a purpose. For, according to the view expressed in
the passage, 'In order that the soul may know the Pradhâna and become
isolated' (Sânkhya Kâ. I, 21), the purpose of the Pradhâna is fruition
and final release on the part of the soul; but both these are impossible.
For, as the soul consists of pure intelligence, is inactive, changeless,
and spotless, and hence eternally emancipated, it is capable neither of
fruition which consists in consciousness of Prakriti, nor of Release
which consists in separation from Prakriti. If, on the other hand, it be
held that the soul constituted as described is, owing to the mere
nearness of Prakriti, capable of fruition, i.e. of being conscious of
pleasure and pain, which are special modifications of Prakriti, it
follows that, as Prakriti is ever near, the soul will never accomplish
emancipation.